What Is Civilization, the Mysterious Concept that is So Hard to Grasp?

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Yicheng · Nov 7, 2024
This article comes from a volunteer meeting where Daohe shared her insight on the concept of “civilization”. As a member of the volunteer group, I took notes during the discussion and wrote this article later. Please excuse any incomplete or missing details in the article. Introduction Recently, while explaining the vision and mission of Yicheng […]

This article comes from a volunteer meeting where Daohe shared her insight on the concept of “civilization”. As a member of the volunteer group, I took notes during the discussion and wrote this article later. Please excuse any incomplete or missing details in the article.

Introduction

Recently, while explaining the vision and mission of Yicheng Commonweal to others, I noticed something quite strange. Many people lack the understanding of civilization, or they are confused about the concept. So what exactly is civilization? Why is it so abstract and so hard to understand?

When people lack a proper perspective on civilization, it becomes difficult to see the direction of society. This article discusses the concept of civilization and why Yicheng Commonweal was established to promote the advancement of civilization.

I. The Definition of Civilization

Civilization is the sum of the physical and spiritual achievements that human societies accumulate over time. It includes the formation and evolution of political and economic systems, social institutions and laws, culture, and value systems. Civilization is like a house that guarantees the people living inside. The structure, size, and quality of the civilization house—shaped by governance, education, culture, and social welfare—directly influence people’s living conditions and mental state. In essence, the average quality of life and collective well-being in a society depend on its civilization.

Like houses, civilizations vary greatly in quality. Some are like shabby shacks, unable to provide basics for its residents. In contrast, some are like luxurious villas, offering comfort and security. The pursuit of a better life is at the heart of the constant advancement of civilization, which is the driving force behind the continuous advancement of social civilization.

The question is, how do we evaluate the level of civilization in society? The more civilized a society is, the better its systems and institutions support the growth and well-being of its people. A highly civilized society fosters the values and practices of goodness, morality, love, and dignity, encouraging flourishing development across all aspects. In contrast, societies with lower levels of civilization often trample on these values, promote toxic ideologies, and undermine people’s well-being, creating a vicious cycle of decline. 

In a more civilized society, individuals receive greater social support, requiring less effort to achieve success and happiness in life. Instead, in less developed societies, individuals face significant barriers to personal growth and prosperity, often requiring an extraordinary amount of effort—sometimes hundreds or thousands of times more — just to attain what others may take for granted. In these societies, people usually suffer from all sorts of great hardship. 

Once you comprehend what civilization truly means, it becomes clear how societies differ in their levels of civilization. Even now, the disparity in civilization levels between nations and districts is clear, directly corresponding to differences in overall well-being. This can be clearly seen in migration trends. While people may not always have a clear understanding of civilization, the pursuit of well-being is universal, motivating many to move to more developed societies.

II. Civilization Needs to Be Maintained and Upgraded

Without a proper perspective and scale of understanding civilization, it is difficult for people to comprehend the flow of human history and the future direction of civilization, which may result in a few common misconceptions. 

1. The Optimistic View: Observing the economic and scientific achievements of human societies in the past, some people become blindly optimistic, so they believe as society “naturally” develops, human society will keep developing itself.

2. The Pessimistic View: After witnessing the decline and collapse of civilizations throughout history and all sorts of man-made disasters, some conclude that human nature is inherently evil and that human actions are essentially pointless. Seeing this historical pattern, they predict that civilization will inevitably fall again.

3. The Apathy View: Unable to see clearly, some choose to shut their eyes and avoid contemplating these issues. They believe that individual lives have no connection to societal development and that individual success depends solely on personal efforts. Alternatively, they may lack vision for the future and content themselves with living in the present.

In reality, all three of these mindsets are problematic and can lead to  poor life decisions. The development of civilization is not a natural or automatic process. Instead, it is shaped by the choices of individuals within society. History is merely the result and feedback of those choices and actions. The progress of civilization depends on people who are thoughtful, engaged, and dedicated to addressing societal issues. Without their efforts and critical thinking, society will face difficulties in progressing.

When the overwhelming majority of people decide to tolerate and enable evil, rather than pushing for the advancement of goodness, the forces of corruption will rise, causing society to deteriorate. In contrast, when people choose good and virtue, resisting evil and injustice, society will move forward in a positive direction, creating benefits and hope for its people.

Inaction is, in itself, a decision. If people are dissatisfied with their circumstances but choose not to make changes — simply conforming to the status quo — they allow evil to spread and invite man-made disasters. If civilization does not progress toward a better direction, it will stagnate or even regress. As British historian Arnold Toynbee said, Civilizations die from suicide, not by murder.

As a result, it is crucial for individuals to actively maintain and advance the various systems and institutions within society, including the economy, politics, education, law, culture, and welfare systems. This kind of social practice is what will steadily elevate people’s living standards, bringing sustained happiness and hope, and enabling the “house” of civilization to grow and upgrade.

III. The Different Stages of Human Civilization

Throughout history, human society has progressed through various stages of civilization, each marked by distinct characteristics and systems. These stages can broadly be divided into three major categories: the Slave Society, the Feudal Society, the Capitalist Society.  In the future, we will soon witness the emergence of the Social Citizen Society.

1. The Slave Society: The system is based on the complete dehumanization of one group for the benefit of another. The fundamental belief in this society is that some people are meant to serve others, and the slaves themselves internalize this belief, seeing themselves as inherently subordinate.

2. The Feudal Society: This system was built upon coercion, deception, and the consolidation of power by a select few. People were expected to focus solely on their own lives and the well-being of their families, showing little interest in the larger social or political changes occurring around them.

3. The Capitalist Society: This system is based on business employment, commercial transactions, labor exploitation, and financial manipulation, where power is concentrated in the hands of capitalists and financiers. People are at risk of being exploited by capital interests and deceived by financial institutions. The values of freedom, equality, democracy are widely recognized and people participate in politics mainly to protect their personal interests as well as secure their rights.

4. The Social Citizen Society: It is based on a capitalist financial system that operates on principles of cooperation, mutual benefit, co-creation, and shared prosperity. Compared with the current capitalist system, it mainly serves the interests of social citizens instead of capitalists. The ideals of freedom, democracy, equality, and creativity resonate deeply, empowering people to become the leaders and catalysts of social progress.

The differences between these stages of civilization have led to significant disparities in the quality of life and cultural values around the world. While some societies on Earth are heading towards social citizen society, some are still struggling in the model of feudal society, leading to great gap in quality of life and cultural values among different regions. It is a heartbreaking fact, and the reason why we are so committed to civilization education.

IV. Faith is the Soul of Civilization

Faith remains a constant force in human civilization, like the sun in the sky—unaffected by progress or decline. Faith is the driving force behind humanity’s pursuit of goodness and virtue. It is the deep, inherent choice within the soul of every individual. Without the support and guidance of faith, acts of kindness and goodness are hard to sustain. In societies where civilization is underdeveloped, faith serves as the only form of salvation, providing the motivation for people to act and the spiritual strength to guide societal transformation.

Faith is not limited to religions. It encompasses any value system that promotes goodness and virtue. Some may not believe in any religion but instead hold firm to ideals such as freedom, equality, democracy, and justice. These beliefs guide individuals toward societal progress. This is why Yicheng Commonweal focuses on enhancing and developing faith—recognizing all beliefs that inspire positive change.

V. Education Shapes the Future of Civilization

Education is the key to nurturing the next generation of leaders. The security and well-being of society in the future will depend on the systems we build today, as well as the quality of the education we provide. This obvious truth is often overlooked, yet it is the key to long-term social stability and progress. Education equips individuals with the knowledge and skills necessary to lead and innovate, and these leaders are the ones who will shape the future direction of society.

Outdated education systems produce individuals who are ill-prepared to meet the demands of an ever-evolving world. When education fails to adapt to new challenges and emerging needs, it creates a gap between what society requires and the talents it produces. This disconnect leads to stagnation, where social development lacks momentum and the potential for future progress diminishes. 

On the other hand, by nurturing individuals who are equipped with the right skills, values, and critical thinking abilities, education fosters innovation, creativity, and leadership, enabling society to evolve and thrive.

Daohe also shared her insight on some of the myths people have about civilization.

1. The level of civilization in society is determined by its economic progress.

Economic development is a necessary condition for the progress of civilization and a reflection of that progress, but it is not a sufficient condition. A more advanced civilization tends to nurture greater intellectual freedom and creativity, encouraging people to work together, share, and support one another, which drives further economic progress.

However, as mentioned earlier, civilization encompasses various systems and institutions within a society. While the economic system is a key aspect, it is just one part of the broader system. Political structures, cultural norms, and other systems—both tangible and intangible—also impact the progression of civilization and shape a society’s development. Even in a society with a strong economy, if other systems fall behind, it weakens the ability to handle risks and undermines the potential for long-term progress.

A historical example can be found in the Punic Wars, fought between the Roman and Carthaginian Empires in the 3rd and 2nd centuries BCE. Despite Carthage’s commercial prosperity and naval power, it was defeated by Rome, which had less economic and military strength. What factors contributed to Carthage’s defeat?

The reason behind Rome’s triumph lies in the fact that, except for its naval and economic strength, it was far more advanced than Carthage in key areas such as politics, law, and diplomacy. Moreover, Roman society was bound together by a strong sense of patriotism, where the preservation of the state was the ultimate value. This cultural cohesion gave them the strength to endure hardships and continue fighting, even when facing significant losses.

On the other hand, Carthage was prosperous—its wealth was precisely what made it a target for Roman expansion. However, rather than relying on a dedicated citizen army, Carthage hired foreign mercenaries, as its people were more concerned with commercial gain than defending their nation. As a result, the mercenaries lacked loyalty, and some even betrayed Carthage during their defeats by switching allegiance to Rome. Even the military genius of Hannibal failed to save Carthage, as the government failed to give him the support he needed, which contributed to the eventual collapse of the empire.

This makes it clear that while economic development offers significant benefits to society, it must be supported by other systems. Without this, economic progress may become a destructive temptation for others. Even without external pressures, a society that neglects cultural and intellectual growth can become lost in confusion and disillusionment, paving the way for corruption to flourish.

2. Civilization is the moral level of a society. In primitive tribes, the system was generally communal, with no appearance or division of social classes, making primitive tribes more “civilized”.

Firstly, during the time of primitive tribes, human societies were small in scale and characterized by low productivity. Advanced systems of labor division and collaboration had yet to develop. Living relied on direct sharing of resources and basic production methods, not on the complex organization seen in technologically, culturally, and economically advanced societies. Therefore, discussing the “level of civilization” at this point in history is irrelevant.

Secondly, the lifestyle and relationships among members of the tribe were more shaped by the need to survive than by any high moral standards. To survive, they adopted the most practical approach to resource sharing given their circumstances.

Directly associating the resource allocation systems of primitive tribes with moral standards or the level of civilization is a misinterpretation and oversimplification of the concept of “civilization.” Civilization’s true essence lies in how efficiently a society organizes and manages itself to enhance the well-being of all its members while safeguarding individual interests.

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Kishou · Jul 2, 2025

Introduction: A hidden disease at the heart of civilization On the surface, Confucian-influenced societies such as Japan, South Korea, and Singapore appear to embody a successful Eastern model of modern civilization—orderly, safe, and built upon a tightly run education system. But beneath this polished exterior lies a deep, systemic fracture in their civilizational foundation: an […]

幼少期の生存競争という禍:近代東アジア儒教社会における教育の見えざる閉塞と文明的リスク

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Kishou · Jul 2, 2025

序章:文明の奥底に潜む静かな病巣 表面的には、日本、韓国、シンガポールといった東アジアの儒教文化圏諸国は、社会秩序が保たれ、治安も良好で、教育制度も整備されており、現代文明の「東洋型モデル」として称賛されている。しかし、この整然とした外観の裏には、長期的かつ構造的な文明の陥没とも言える「幼少期の生存競争型教育」という深刻な問題が潜んでいる。 この現象は、近代以降の国家建設と産業化の過程において、儒教文化が功利主義的かつ階層的・服従的に利用されたことに起因する。子どもたちは人格が未発達のうちから、生存競争や現実的成果を求められ、「夢見る権利」や「探求する自由」を奪われ、最終的には制度社会の「効率的なツール」として機能するよう仕向けられていく。 一、東アジア儒教社会における幼年期生存競争教育の構造的メカニズム 1. 近代国家建設中の制度化、早期社会化 日本、韓国、シンガポールは、19世紀末から20世紀後半にかけて相次いで産業化と国家統治の近代化を果たした。秩序に従う労働力と服従的な国民の育成を目的に、教育制度は「規律への順応と秩序への適応」の訓練場へと変質した。 幼稚園からすでに「自立」「内務の整理」「集団責任の分担」が求められ、小学校では「集団責任制度」「序列評価」「服従教育」が徹底される。教育の目的は人格の成熟ではなく、「いかに早く社会に適応するか」にある。 2. 功利的で階層主義的な価値観の支配 東アジア儒教文化圏は古くから「勝敗」「功名」「出世」を重んじる風土があり、近代化においてその傾向はさらに強化された。学業成績、行動評価、集団内での規則遵守など、数値化された比較が教育の中心となり、「他人に迷惑をかけるな」「足を引っ張るな」「家族の名誉のために頑張れ」という価値観が子どもに植えつけられる。 個人の夢や興味、創造性は「無駄なこと」とされ、社会で通用する唯一の通行証は「生存能力」となった。 3. 家庭・学校・社会による三重の包囲網 伝統的な儒教の「家族責任観」と近代国家の統治目標が融合し、「家庭—学校—社会」による三重の圧力システムが形成された。 家庭では子どもが「家の未来を担う存在」「名誉の象徴」とされ、教育は「投資」となる。学校は選別と従属を促す場となり、社会は絶え間ない競争の舞台となる。「名門校へ行け」「大企業に入れ」「安定した収入を得ろ」といった教えが幼少期から刷り込まれ、精神の発達や内面的成長の余地はほぼ失われている。教育は生き残り競争の装置と化している。 二、個人レベルにおける深刻な影響 1. 夢見る力と人格の自由の剥奪 本来、幼少期とは空想、好奇心、探求、失敗を通じて人格が発達する時期である。しかし、生存競争型の教育は、子どもに「利益計算」「欲望の抑圧」「リスクの回避」を強制し、「夢を見る力」を徹底的に潰してしまう。 その結果、成人後には物事への無関心、価値観の空洞化、自分自身を探求する意欲の喪失が広く見られる。 2. 感情の抑圧と内面の消耗 「迷惑をかけるな」「集団を優先せよ」「家の名誉のために尽くせ」といった教育文化の中で、悲しみや怒り、恐怖といった本音の感情を表現することは長くタブーとされてきた。その結果、東アジアの若者たちは感情表現が極端に苦手になり、強迫的なワーカホリック、対人恐怖、引きこもり傾向、そして「社畜文化」や「孤独死」といった現象が生まれている。 日本・韓国・シンガポールはいずれも、先進国の中で若年層の自殺率が高い国として知られている。 3. 自己価値感の欠如と精神的空洞化 他者からの評価に依存しすぎるあまり、内発的な価値感の形成が未熟なまま成長する。結果として、成人後には会社、家族、社会の承認を人生の軸としてしまい、それが崩れたときに自己否定や精神的崩壊に陥りやすい。自分という存在の中身が空っぽになる、いわば「精神的ゾンビ化」が深刻化している。 三、社会構造レベルにおける文明的リスク 1.大規模な「ツール人間化」 「生きるための子ども」を大量に生産することで、彼らは成長後、実行力は高いが創造性に乏しく、価値観も同質化され、制度化された社会の「有能なツール」として機能するようになる。その結果、文明の進化に不可欠な破壊的イノベーションや精神的活力が著しく欠如する。 日本の「社畜文化」、韓国の「過労死経済」、シンガポールの「優秀な社畜現象」はその典型的な表れである。 2.精神文明の衰退と文化の空洞化 実用主義・功利主義的な教育が長年続いたことで、東アジア社会では文化的創造力が低下し、若者はオタク文化、バーチャルアイドル、モバイルゲーム経済、低欲望生活に没頭するようになっている。「文明の空洞化」現象は日増しに深刻化している。 日本と韓国はこの30年間経済が停滞し、文化的ソフトパワーも衰退。シンガポールでは若年層のうつ傾向が増加しており、いずれも「幼年期の生存競争型教育」が精神文明の活力を蝕んだ結果である。 四、文明進化の観点から見る構造的危機 「完全公民制度」には、心の信念による内なる尊厳と、文明的信念による外的秩序の両輪が必要である。その進歩は、夢を持ち、創造し、時に反抗する人々によって支えられており、単なる従属者では成り立たない。 儒教文化圏社会が今後も子どもを早期から「生存のための機械」として育て続ければ、表面的な安定と秩序を保つことはできても、文明進化の原動力を失ってしまう。 過去30年、日本・韓国における経済イノベーション力の低下や、文化的影響力の減衰も、まさにこの延長線上にある。「夢見る者」がいなければ、文明はやがて「安定化 → 保守化 → 硬直化 → 退化」の道をたどるだろう。 五、文明型社会との比較 北欧諸国(スウェーデン、フィンランド、ノルウェー)における教育制度は、以下の価値を堅持している: これらの国々は、イノベーション力、幸福度、青少年のメンタルヘルス、社会的信頼水準において、東アジア儒教文化圏をはるかに上回っており、現代文明型社会の模範とされている。 六、東アジア儒教文化圏社会における文明的自救の道 子どもは「生きるため」だけを学ぶ存在ではない。真の教育とは、生存に必要な基本スキルを超えて、「夢を見ること」「問いを持つこと」「探求すること」「反骨精神」「限界の突破」といった生命本能を守る営みである。東アジア儒教文化圏が文明の停滞、創造性の衰退、精神的危機から脱却するには、次のような改革が不可欠である: さもなくば、「生きるための子ども」を量産し続ける東アジア文明は、「ぬるま湯で茹でられるカエル」のように静かに衰退し、夢も文化的生命力も失った「安定した文明の遺骸」と化すことになるだろう。 七、用語解説 幼年期生存志向型教育(Early Livelihood-oriented Education) […]

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